Moving peoples,changing diets: isotopic differences highlight migration and subsistence changes in the Upper Mun River Valley,Thailand

The dramatic growth of dietary isotope studies in archaeological literature attests to the significant potential this technique has for shedding light on past societies. Human diet reflects complex, inter-linked factors such as status, cultural preferences or environmental constraints on food production. In this study dietary isotope analysis is used to examine the human skeletal remains from Ban Non Wat, northeast Thailand. The study aims to use isotopic data to give insight into patterns of migration and subsistence strategy during prehistory. Ban Non Wat is the most comprehensively excavated site in the Upper Mun River Valley (UMRV), and understanding of prehistoric society in this area is crucial to answering questions of how social complexity arose in the region. Carbon isotope analysis has highlighted migrant individuals invisible to strontium isotope analysis and shown links between unusual burial practice and differences in diet. Results also indicate that diet changed substantially through time, with more reliance on rice in the Bronze Age, correlated with an increase in social differentiation. There is a move away from reliance on rice agriculture in the Iron Age, a time when oxygen isotopes show that environmental conditions were becoming drier, possibly resulting in rice agriculture becoming less viable.     

Wedding Culture in 1930s Shanghai: Consumerism,Ritual, and the Municipality

By the 1930s, a variety of forces were chipping away at the traditional Chinese wedding in urban centers like Shanghai. “New-style” weddings—with a bride in a white wedding dress—took place outside of the home and featured networks of friends, choice of one’s spouse, autonomy from one’s parents, and the promise of happiness and independence. With the publication of wedding portraits and detailed discussions of new-style wedding etiquette and its trappings, women’s magazines further shaped the new-style bride as a consumer and an individual. Early reformers had envisioned the new-style ceremony as a streamlined and affordable alternative to traditional ceremonies, but for most city residents these weddings remained out of reach. After the Nationalist consolidation of power in 1928, Shanghai was deemed a crucial site for the promotion of ritual reform and economic restraint. Weddings were at the crux of this movement, which was buttressed by the Civil Code of 1931 allowing children to legally marry without parental consent. New Life Movement group weddings came next. These ceremonies co-opted urban wedding culture in an attempt to frame the new-style wedding as a ritual of politicized citizenship under the Nationalist government. The tension between the popular, commercial, new-style wedding and the Nationalists’ Spartan political vision, as played out in the market, is examined below.     

Possible obsidian sources for artifacts from Timor: narrowing the options using chemical data

Measurements made at the Australian National University using laser ablation ICPMS show that none of the 88 analyzed obsidian artifacts from East Timor match either the known Papua New Guinea or the five Island SE Asian source samples in our ANU collections. There is a coastal journey of more than 3000 km between the occurrence of obsidians from the Bismarck Archipelago volcanic province of Papua New Guinea and the Sunda-Banda Arc volcanic chain, yet obsidian artifacts from the two important PNG sources of Talasea and Lou Island are found at coastal Bukit Tengkorak in eastern Sabah at a similar distance along with material that has no known source. Timor lies south of the eastern section of the active volcanic Banda Arc island chain but it is within range of possible rhyolite sources from there. Although there is a continuous chain of around 60 active volcanoes stretching from west Sumatra to the Moluccas most are basaltic to andesitic with few areas likely to produce high silica dacite–rhyolite deposits. This does not exclude the possibility that the volcanic landscapes may contain obsidian, but without detailed survey and chemical analysis of sources from the Sunda-Banda Arc the attribution of the Timor obsidian artifacts remains to be demonstrated. Timor may seem to be an unlikely source for the presence of obsidians as it lacks reports of the silica-rich rhyolite volcanic centers necessary to produce this material. Despite the absence of detailed survey and analysis of Indonesian obsidian sources, especially from the volcanically active Banda Arc, this paper presents evidence that one of two obsidian sources is clearly from Timor while the other, with less certainty, is also from an unknown local source.     

A thirteenth-century Anglo-Jewish woman crossing boundaries: visible and invisible

In 1242, the private life of an Anglo-Jewish couple, Muriel and David of Oxford, became very public when David asked the royal curia to intervene in the Jewish court (bet din) which had either refused or stalled his divorce from the childless Muriel. The curia not only agreed to force the divorce, but used it as an excuse to ban all betai din, catching the whole Anglo-Jewish community in the growing anti-Judaism of the time. Though David married a fertile widow who bore him a son shortly before his death in 1244, Muriel lived on in growing poverty. David was the most prominent financier of his time but examining the story from Muriel's usually silent point of view allows us insights into the life of a woman in a growing academic town. Her story especially highlights how she might have interacted with both male and female Christians in her daily life as well as in seeking help with her especially feminine problem of infertility.